Keywords
Antropología, discernimiento, engaño espiritual, inconsciente, motivación., Anthropology, discernment, spiritual deception, unconscious, motivation.
«Que todas mis intenciones, acciones y operaciones sean puramente ordenadas» [Ej 46]. Voluntad de Dios y motivación humana en el discernimiento ignaciano
Abstract
La terminología ignaciana del discernimiento es eminentemente antropológica. Este discernimiento busca el origen de las mociones y el fin al que conducen; se hace en clave de causalidad o en la clave psicológica de motivación: una motivación final (qué busca el sujeto al seguir sus mociones) y una motivación inicial (qué le empuja o le mueve), sea de un modo consciente o subconsciente. Así, conocer las verdaderas motivaciones resulta imprescindible para purificar y hacer rectas las «intenciones, acciones y operaciones» que llevan a buscar, hallar y cumplir la voluntad de Dios. De este diálogo interdisciplinar se concluye también que un discernimiento adecuado requiere el contraste de «otra persona espiritual que conozca» los «engaños y malicias» del mal espíritu [Ej 326]. Así coincide la perspectiva ignaciana con la convicción de la psicología profunda: solamente una mirada externa puede garantizar que el autoengaño espiritual no distorsione el discernimiento y la elección.
The Ignatian terminology of discernment is eminently anthropological. This discernment seeks the origin of the motions and the end to which they lead; it is done in the key of causality or in the psychological key of motivation: a final motivation (what the subject seeks when following the motions) and an initial motivation (what pushes or moves the subject), whether consciously or subconsciously. Thus, a knowledge of the true motivations is essential if one is to purify and make straight the «intentions, actions and operations» that lead one to seek, find and fulfill the will of God. From this interdisciplinary dialogue, one may deduce that an adequate discernment requires the contrast of «another spiritual person who knows» the «deceptions and malice» of the bad spirit [SpEx 326]. Thus the Ignatian perspective coincides with the conviction of deep psychology: only an external gaze can guarantee that spiritual selfdeception does not distort discernment and choice.
The Ignatian terminology of discernment is eminently anthropological. This discernment seeks the origin of the motions and the end to which they lead; it is done in the key of causality or in the psychological key of motivation: a final motivation (what the subject seeks when following the motions) and an initial motivation (what pushes or moves the subject), whether consciously or subconsciously. Thus, a knowledge of the true motivations is essential if one is to purify and make straight the «intentions, actions and operations» that lead one to seek, find and fulfill the will of God. From this interdisciplinary dialogue, one may deduce that an adequate discernment requires the contrast of «another spiritual person who knows» the «deceptions and malice» of the bad spirit [SpEx 326]. Thus the Ignatian perspective coincides with the conviction of deep psychology: only an external gaze can guarantee that spiritual selfdeception does not distort discernment and choice.
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URI / Handle
http://hdl.handle.net/11531/33258Rights
Creative Commons Reconocimiento-NoComercial-SinObraDerivada España